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When we recite psukim in the morning that pertain to the korbanos and then, afterwards, to the burning of ketores, why do we limit ourselves to passages from the Torah when it comes to the former, but then include passages from the Talmud when it comes to the latter?

(Granted, we do recite Eyzehu Mekoman from the Mishna, but that's already after we've recited a number of texts that relate to korbanos and ketores in general. The core texts for korbanos are exclusively psukim; by ketores, a number of baraisos are also read.)

Why don't we also read baraisos for korbanos as well?

  • I suppose it should be mentioned that ketoret was added later to the liturgy. – Kazi bácsi Apr 16 at 11:58

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